WHEN THE PEOPLE ARE GATHERED - No.21
THE SEVEN CHURCH EPISTLES
` Now unto Him who is able to do . . . '
It is generally accepted by Bible scholars who have a Dispensational understanding of Scripture that the `Seven Churches' in the opening chapters of the Book of Revelation refer to seven distinct churches that existed at the time of the Apostle John as well as referring to seven `Church Ages' that would appear in world history, and that within those seven Church Ages there would be a deteriorating spiritual life in the universal Church of those times. Indeed there is much written about the Laodicean church age that is so evidently happening about us that it is fertile ground for those of a prophetic nature. There are, of course, many who may not agree with this Scriptural interpretation, although we would suggest that without this understanding of the Dispensational nature of Scripture the prophets' word contained in it makes no literal sense and leaves the revealed Word of God open to whichever `wind of doctrine' is blowing through the Church at any particular time. Therefore, in setting out our own position we would move into our subject of `The Seven Church Epistles'.

It is in the nature of man to look for the sensational, and more particularly for the crises and disasters that usually accompany such events - and that can most certainly be found in the Seven Church Ages of the Book of Revelation. However the nature of God is beyond human nature, and so we find in the Seven Church Epistles a triumphant progression to a glorious end for every true believer in the Lord Jesus as Messiah and Lord of the Church. Although not so sensational to the carnal mind, it is the the believers' `sure and certain hope' and therefore worthy of careful thought, study and application lest we misunderstand the purposes of God in the various events that occur in the lives of all believers, the purpose of which is to present a pure and spotless virgin Bride to His beloved Son.

With these thoughts in mind we would open the Word of God and search out the central purposes contained in the Epistles to the Seven Churches, which are, of course, the churches in Rome, Corinth, Galatia, Ephesus, Philippi, Colosse and finally the Church of the Thessalonians. In many of today's translations of the Bible these are often referred to as `Letters' to the churches, but there is a distinction between a `Letter' and an `Epistle'. Letters are usually written at a personal level - as seen in Paul's Letter to `Timothy, my true son in the faith' - whereas an Epistle is written for a collection or group of people and is intended to be passed on and read by others - as seen in Paul's Epistle `to the holy and faithful brothers in Christ at Colosse'. And later (chapter 4:16) Paul continues `after this epistle has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the epistle from Laodicea'. Epistles were therefore intended to be `open letters' to the churches to be read and re-read for the teaching of doctrine and personal living in the disciples' new life. As such they are fundamental doctrinal epistles for the whole Body of Believers throughout all Church Ages.

With an understanding of the use of numbers in Scripture we can also see that within the Seven Epistles will be the completeness of what the Lord of the Church requires for His people, and we would also note that the task of revealing these instructions, these doctrines, to the Church was entrusted to Paul, to whom had been given the revelation of `the mystery of the Body', as he writes in his Epistle to the Ephesians: (Ephesians 3:2-6)

" Surely you have heard about the administration of God's grace that was given to me for you, that is, the mystery made known to me by revelation, as I have already written briefly. In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to men in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets. This mystery is that through the Gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus. "

This revelation given to Paul is the outworking of the words spoken by Jesus to His disciples: (John 16:12-13)

" I have much more to say to you, more than you can now bear. But when He, the Spirit of Truth, comes, He will guide you into all truth. He will not speak on His own; He will speak only what He hears, and He will tell you what is yet to come. "

For those disciples who accept that `all Scripture is God-breathed', and, as such, is the final and total revelation of God, we need also to note that in all translations of the Bible since it's compilation into the closed cannon of Scripture these Epistles have always appeared in the same sequence. At different times they may well have appeared in different parts of the New Testament but always they have been a distinct group and always in the same order. If we remember that, chronologically, the Thessalonian Epistles were written first in around AD 52-53 and the Epistles to the Colossians written around AD 62 (with the others written in between those dates) there can be no known reason why these Epistles have always appeared in the same order - other than we need to hear what `the Spirit says to the Church' in these Seven Church Epistles.

We now turn to the Epistle to the Romans, `To all in Rome who are loved by God and called to be saints', and here we come to the first of the foundational truths that all true disciples of Jesus need to fully comprehend, believe and experientially live out in their new life in the Kingdom of God. The Epistle to the Romans is set out in its cannonical position in Scripture because the truth revealed in it is the `building block', the sure foundation, upon which the Holy Spirit will build all else. Paul's Epistles were intended to be read and re-read by the recipients in order to pick out all the information contained within their pages, and as with all letters of importance they would contain the principle reasons for writing as well as other news and opinions that were uppermost in his mind at the time of writing. The Epistle to the Romans is no exception, and after remembering that the original Epistle would not have been separated by `chapters' we can see that it is divided into three main areas of concern.

The first area is of fundamental importance, for guided by the unseen Hand of the Holy Spirit Paul sets out an essential doctrine for all who read it then, and for all who would read it over the long centuries that have followed. The second area reveals Paul's great understanding of the purposes of God in allowing `the People of the Covenant', the Jews, to be `cut off' for a season. Finally he concludes, as would be expected by such a great undershepherd, with instruction in the practical day-to-day outworking of the new life the believer has entered into, concluding with the promise of more to come: (Romans 16:25-26)

" Now to Him who is able to establish you by my Gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, but now revealed through the prophetic writings by the command of the eternal God, so that all nations might believe and obey Him - to the only wise God be glory for ever through Jesus Christ! Amen. "

As our subject is the setting out of fundamental doctrinal truths, we will limit our words to the first part of the Epistle to the Romans which is set out in the first eight chapters. After the opening salutatory words of affection and encouragement Paul sets out the position in which all mankind stands in their relationship with God - all are subject to the wrath of God because they hold the truth concerning God in unrighteousness. To use a well-respected Bible teacher's words concerning this state we would quote the words of David Pawson:

" The world is full of wicked people who occasionally do good things, and
not full of good people who occasionally do wicked things. "

The `escape clause' from the wrath of God is the central and continuing message throughout the Epistles to the Seven Churches; God's perfect and complete salvation is trusting in His Righteousness as revealed in the Gospel, of which Paul is not ashamed: (Romans 1:14-17)

" I am bound both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the Gospel also to you who at Rome. I am not ashamed of the Gospel because it is the power of God for the salvation of everyone who believes; first for the Jew, then for the Gentiles. For in the Gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: `The righteous will live by faith'. "

This becomes the dominant theme of Paul's Epistle to the Romans, and it continues through eight chapters. God's righteous judgement is upon rebellious mankind for: (v 32)

" Although they know God's righteous decree that those who do such things deserve death, they not only contiue to do these very things but also approve of those who practise them."

And not even those of `the circumcision', the Jews, are seen as righteous through following the Law: (Romans 3:9-12 & 20)

" What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin. As it is written:

There is no-one righteous; not even one, there is no-one who understands, no-one who seeks God. All have turned away, they have become worthless; there is no-one who does good; not even one . . . . .

Therefore no-one will be declared righteous in his sight by observing the Law; rather, through the Law we become conscious of sin. "

With this clear statement of God's righteous wrath upon `those who hold the truth in unrighteousness' we move into the triumphant cry of Paul which resounds through all his Epistles: (Romans 3:21-26)
" But now a righteousness from God, apart from the Law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by His grace through the redemption that came by Christ Jesus. God presented Him as a sacrifice of atonement, through faith in His blood. He did this to demonstrate His justice, because in His forebearance He had left the sins committed beforehand unpunished - He did it to demonstrate His justice at the present time, so as to be just and the one who justifies the man who has faith in Jesus. "

The intensity of Paul's words show his great desire to be with the believers, to speak directly with them rather than having to write and then very often having to wait for their response! Expressions such as `What shall we say then? . . . Therefore . . ', constantly appear in his writings so as to emphasize a great truth which he wishes to imprint upon the readers' hearts and minds: (Romans 5:1-2)

" Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And let us rejoice in the hope of the glory of God. "

Which leads us to the revelation of `our trust in His faithfulness', as set out in chapter 6, the believer's position in his relationship with God through belief in `obedience of the one Man (through whom) the many will be made righteous'. This chapter is often used to illustrate the need for water baptism. Be that as it may, within the context of Paul's writings it reveals the believer's position in his relationship with God: (Romans 6:3-4)

" Or don't you know that all of us who were baptised into Christ Jesus were baptised into His death? We were therefore buried with Him through baptism into death in order that just as Christ was raised from the dead through the glory of the Father, we too may live a new life. "

Throughout the last three chapters of the doctrinal part of Paul's Epistle we see revealed the fundamental truth that trust in the Righteousness of God causes us to be baptized by . . in . . with . . the Holy Spirit (whichever expression you may wish to use) into Christ Jesus through His death: (v 6-7)

" We were therefore buried with Him through baptism into death in order that just as Christ was raised from the dead through the glory of the Father, we too may live a new life . . . For we know that our old self was crucified with Him so that the body of sin might be rendered powerless that we should no longer be slaves to sin - because anyone who has died has been freed from sin. "

This is no narrow `baptist' view to justify water baptism. Neither is it an elitist `pentecostal' view empowering certain disciples by a `baptism in the Holy Spirit', for within the context of Paul's intense writings he reveals the position of all who have trusted in God's Righteousness - we are baptized into His death and raised to new life in Him! (Romans 6:11-12)

" In the same way, count yourselves dead to sin but alive in God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. "

Throughout chapters seven and eight, Paul is `drawing breath' after the intensity of this revelation, further illustrating the wonder of what he has revealed. The `Law of Moses' or the `law' of man's emotions - neither can lead us into the wonder of God's Righteousness: (Romans 8:10-17)

" But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. And if the Spirit of Him who raised Jesus from the dead is living in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who lives in you. Therefore, brothers, we have an obligation - but it is not to the sinful nature, to live according to it. For if you live according to the sinful nature, you will die, but if by the Spirit you put to death the misdeeds of the body, you will live, because those led by the Spirit of God are sons of God. For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by Him we cry, `Abba, Father'. The Spirit Himself testifies with our spirit that we are God's children. Now if we are children, then we are heirs - heirs of God and co-heirs with Christ, if indeed we share in His sufferings in order that we may also share in His glory. "

Paul's confidence in the Righteousness of God rings out in the concluding words of the first part of his Epistle: (Romans 8:31-37)

" What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare His own Son, but gave Him up for us all - how will He not also, along with Him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died - more than that, who was raised to life - is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written:

For your sake we face death all day long,
we are considered as sheep to be slaughtered.

No, in all these things we are more than conquerors through Him who loved us. For I am convinced that neither death, nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation will be able to separate us from the love of God that is in Christ Jesus our Lord. "

Now we can see the purposes of God, that when closing the `Cannon of Scripture' the Epistle to the Romans was placed in the position of the first of the Epistles to the Seven Churches. Unless new believers understand their position in their relationship with God through being buried and raised to new life in Christ Jesus, continual confusion will occur throughout their walk into maturity! Until we firmly believe that we are truly buried and raised to new life in Him, we will not fully comprehend our postitions as sons of God! There is little point in attempting to more fully understand the prophetic books of the Bible until we are firm in our heartfelt knowledge of our death, burial and resurrection into Christ Jesus! The Epistle to the Romans, the fundamental building block of our `righteousness that comes from God', shows us what we are. The remaining Epistles will lead us to where we will be, and with that we can turn our thoughts to the Epistle to the Church which is in Corinth.

In this Epistle we now see the first of four chastening, disciplining instructions that will occur in the life of all disciples who have been buried and raised to new life in Christ Jesus as the Holy Spirit leads us into maturity. As would be expected from all who were once `children of disobedience' and lived to `gratify the cravings of our sinful nature and following its desires and thoughts', Paul's reproof to the Corinthians concerns their failure to live, and exhibit in their living, their position as `sons of God', and in his two Epistles to the Church in Corinth Paul lays bare the fact that their carnal life has been carried over from their past life into their new life in Christ Jesus. We have often made the comment that our western culture should more properly be called Judao/Greco rather than Judao/Christian, for much of the hedonistic lifestyle that manifests in the so-called western liberal democracies would have been easily recognised by the people of Corinth in their time. Various philosophical groups delighted in fine sounding arguments, causing divisions within society, each one firmly established in the righteousness of their opinions - not for those people would the `foolishness of God' be acceptable or `Christ crucified, a stumbling block to the Jews and foolishness to Gentiles'! A hedonistic lifestyle - or to use the jargon of today's society, `an alternative lifestyle' - had led to all kinds of deepening degradation, and Paul warns sharply against such activities: (1 Corinthians 5:12)

" What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. Expel the wicked man from among you! "

It is often said and, sadly, said by many within the Church, that Paul was speaking into a situation that applied to that particular Corinthian society and that since those days `the world has moved on' and become more tolerant of alternative lifestyles, but Paul's words speak just as eloquently today as when first written, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God'. (1 Cor.1:18) This chastening Epistle to the Church in Corinth, first spoken to those believers, through the wisdom revealed by the Holy Spirit, speaks to all who follow on and have been buried and raised to life in Christ Jesus, that the work of the cross must be applied to our carnal nature so that we too may be brought to maturity as `sons of God'. In the two Epistles to the Church in Corinth `the shadow of the cross' falls directly upon the wisdom of man in his desire to gratify the carnal nature - whether of the intellect or the sensations of the flesh - and Paul reminds us of the practical outworking of the Death into which we have been baptised so that we may manifest the Life into which we have been raised!

As always, that which is required by the Holy Spirit will be quickly contested by the carnal mind, encouraged by the dark spiritual forces which are loath to lose the `children of disobedience', and Paul's Second Epistle to the Corinthian Church follows on very quickly in which we see him defending his authority to speak and teach: (2 Corinthians 3:1-6)

" Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everybody. You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Such confidence as this is ours through Christ before God. Not that we are competent to claim anything for ourselves; but our competence comes from God. He has made us competent as ministers of a New Covenant - not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. "

A constant emphasis in Paul's Epistles is the challenge to his authority, and whenever it comes Paul's answer remains the same - that whatever he writes or speaks comes directly from the Lord Himself! The testing seen in the four disciplining Epistles is the work of the Holy Spirit in the lives of all true believers, and any resistance to that work is resistance to God who is wanting to bring all His people to maturity as `sons of God'. The Hand of reproof, of chastening, is the Hand of Love, which will continue until we have been brought to completion.

Paul's concluding words in his Second Epistle to the Church in Corinth reveals this ongoing and completive work: (2 Corinthians 13: 1-10)

" This will be my third visit to you. `Every matter must be established by the testimony of two or three witnesses'. I already gave you a warning when I was with you the second time. I now repeat it while absent. On my return I will not spare those who sinned earlier or any of the others, since you are demanding proof that Christ is speaking through me. He is not weak in dealing with you, but is powerful among you. For to be sure, He was crucified in weakness, yet He lives by God's power. Likewise, we are weak in Him, yet by God's power we will live with Him to serve you. Examine yourselves to see whether you are in the faith; test yourselves. Do you not realise that Christ Jesus is in you - unless, of course, you fail the test? And I trust that you will discover that we have not failed the test. Now we pray to God that you will not do anything wrong. Not that people will see that we have stood the test but that you will do what is right even though we may seem to have failed. For we cannot do anything against the truth, but only for the truth. We are glad whenever we are weak but you are strong; and our prayer is for your perfection. This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority - the authority the Lord gave me for building you up, not for tearing you down. "

The third Church Epistle, which in its cannonical setting is the second of the disciplining Epistles, will lead us into the next work of the Holy Spirit in the lives of the believers. This is the casting of `the shadow of the Cross' upon most people's deeply held religious convictions which were used in our past lives to give a self-righteous satisfaction, appealing to our senses and emotions, and in an older generation most clearly seen in a communal or social setting of `births, deaths and marriages' and the annual cycle of religious festivals. There is in all people a desire to experience the spiritual realm, to appease `the gods' with votive offerings, and we limit our words to such activities as outworked in our Judao/Greco culture (although we are certain to find some in other cultures). We have called these activities `Folk Religion' - which should not be confused with what we have called `Christian Imperialism' (or `Civil Religion') which, although similar to Folk Religion, is outworked in a Nation State setting, legitimizing the authority of the secular power. In Paul's Epistle to the Galatians `the shadow of the Cross' falls heavily upon this emotive and spiritually deadening work and, as with the Corinthian Epistle, much time is taken to establish his authority as given by God: (Galatians 1:1 and 1:11-12)

" Paul, an apostle - sent not from men nor by man, but by Jesus Christ and God the Father, who raised Him from the dead - and all the brothers with me . . . .I want you to know, brothers, that the Gospel I preached is not something that man made up. I did not receive it from any man, nor was I taught it; rather I received it by revelation from Jesus Christ. "

Clearly much opposition has been raised up and is working against him, but in knowing that his authority comes from God he fearlessly proclaims the truth of the Gospel that he preaches, and in the concluding words of the second chapter we see the words that would be more fully expounded in the Epistle to the Romans: (Galatians 2:20-21)

" I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself for me. I do not set aside the grace of God, for if righteousness could be gained through the Law, Christ died for nothing. "

Repetition is, we are told, a necessary tool in the work of teaching, and here we need to be reminded that the Epistles to the Seven Churches reveal the unfolding of the complete work of God through the Holy Spirit - not only to the specific churches to whom the Epistles were written but also to all true believers who have been `buried and raised to new life in Christ Jesus'. These Epistles, which are always in the same sequence and order in our Bibles, are seen to be in cannonical order rather than chronological order and consist of three `building blocks' of fundamental doctrine interspersed with four disciplining, chastening Epistles, urging all on to maturity in our new life in Christ Jesus. The Epistle to the Galatians can therefore be seen as a progression of thinking to the Corinthian Epistles, warning that carnality, our fleshly sins, if continued, will lead us to a return to seeking a religious system to cleanse us from those sins, such ceremonies leading to a deadening of the Spirit of God within! Straying into these areas is in fact a denial that the Law has led us to Christ Jesus and that we have been buried with Him and raised to new life in Him! Folk Religion has a deadly pull on the carnal mind and is `a different gospel - which is really no gospel at all'.

Here there is, of course, an emphasis on the danger of Judaism, and clearly Judaizers had come amongst the believers in Galatia, teaching the need for them to keep the Law (of Moses) in order to receive salvation. But Paul's warning to the Galatians goes beyond Judaism and includes Jews, Greeks, slave, freemen, male and female, that all are one in Christ Jesus. The emphasis on the Law was to remind Jews that they had been made aware of the destructive nature of sin and were trusting in God that He alone had provided the salvation needed. It was also a statement to Gentile believers not to trust in observing the Law for salvation, as spoken of by the Judaizers who had come among them. The Law would only convict them of the need to trust in the faithfulness of God which had already led them to salvation in Jesus. We see this truth most emphatically stated in the fifth chapter: (Galatians 5:1-6 in part)

" Stand fast, therefore, in the liberty wherewith Christ has made us free, and do not let yourselves be entangled again with the yoke of bondage. Mark my words . . . . the only thing that counts is faith expressing itself through love. "

And what is that faith but God's faithfulness in expressing His love to us in His Son Jesus! As Paul continues through the chapter the warnings against embracing folk religion or observing the Law (of Moses) for attaining salvation are clearly set out, together with warnings for them not to use their newfound freedom to indulge in the sins of the carnal nature - which were so apparent in the Corinthian Church! The Church in Galatia was centered, as we know, in Asia Minor and was heavily influenced by the same Greek culture as was experienced in Corinthian society. However it is worth noting that the Province of Galatia was peopled by a mixed race of which the Celts, and, therefore, the Celtic language, were dominant. So although much emphasis has correctly and Scripturally been taught against the danger of embracing the so-called `higher knowledge' of Judaism, the fact has been overlooked that Celtic traditions and mythology were dominant throughout the area which was peopled by Celtic migrants - and no-where is this more clearly seen than in the folk religion of western culture which is deeply imbedded in the emotions and intellect of people. It is totally opposed to the Gospel of God and, sadly, pervades much of western church life, and as the continuing work of the Holy Spirit outworks the life of Christ Jesus in every believer it will be on these two principal areas of carnality that `the shadow of the Cross' will fall - truly the faithfulness of God expressing itself through love to bring us into maturity, a Bride fit for His Son Jesus!

This now leads us into the Epistle written by `an apostle of Christ Jesus by the will of God to the saints in Ephesus, the faithful in Christ Jesus'. Ephesus was, as is well known, a capital city in Asia Minor, and as such was a centre of Greek culture as well as being the centre of the religious cult of Dianna. However, this religious cult, which was centered in the fabulous Temple of Dianna (one of the `seven wonders' of the ancient world, from which the city derived much of its wealth and fame) was not essentially Hellenist but Asiatic, its religious activities being centered in carnality and fertility - as is revealed by the lurid illustrations of the statues of its goddess. It was also a renowned centre of Greek religious culture, abounding in Gnostic teaching centered in the Greek Parthenon of the gods. From this knowledge Paul undoubtably understood that this was the time to publicly make known in the form of this Epistle `the mystery of His will according to His good pleasure, which He purposed in Christ to be put ito effect when the times will have reached their fulfilment . . . to bring all things in heaven and on earth together under one Head even Christ'. (Ephesians 1:9-10) Although this `mystery' had been revealed to him earlier, as we have seen in the closing verses of his Epistle to the Romans, he was not free to publicly reveal it until the final rejection of Jesus as the Messiah by the Jewish leaders - as recorded in the final chapter of the Acts of the Apostles, which act confirmed the words spoken by the prophet Isaiah: (Acts 28:25-28)

" The Holy Spirit spoke the truth to your forefathers when he said through Isaiah the prophet, Go to this people and say:

`You will be ever hearing but never understanding;
you will be ever seeing but never perceiving;
For this people's heart has become calloused;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
and hear with their ears, understand with their hearts,
and turn and I would heal them. '

Therefore I want you to know that God's salvation has been sent to the Gentiles, and they will listen! "

It is well known that the word translated as `mystery' springs from the Greek `musterion', which has a meaning of `things revealed only to initiates', usually associated with the priesthood of religious cults. But it has a far deeper meaning than this, and more properly refers to revealing the deeply-held desires of a king to his innermost council of friends, and in this context we can understand Paul's boldness and his dedication to make known `the mystery of His will according to His good pleasure', which permeates all his Epistles and Letters. The King had revealed to Paul that which no other man had been given the privilege and responsibility to reveal `when the times will have reached their fulfilment . . . to bring all things in heaven and earth together under One Head, even Christ'. (Ephesians 1:10) The `mystery' is further unfolded as Paul continues: (2:v 11-22)

" Therefore, remember that formerly you who are Gentiles by birth and called `uncircumcised' by those who call themselves `the circumcision' (that done in the body by the hands of men) - remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the Covenants of the Promise, without hope and without God in the world. But now in Christ Jesus, you who once were far away have been brought near through the blood of Christ. For He Himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in His flesh the Law with its commandments and regulations. His purpose was to create in Himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which He put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through Him we both have access to the Father by one Spirit. Consequently, you are no longer foreigners and aliens, but fellow-citizens with God's people and members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief corner-stone. In Him the whole building is joined together and rises to become a holy temple in the Lord. And in Him you too are being built together to become a dwelling in which God lives by His Spirit. "

With Israel's national salvation being `put on hold' until a later age, through the national rejection of Jesus as Messiah, the way was open for individual Jews and Gentiles alike to be called out, separated and baptised into one body in Christ Jesus. And that called-out Body was `marked in Him with a seal, the promised Holy Spirit, Who is a pledge guaranteeing our inheritance until the redemption of those who are God's purchased possession - to the praise of His glory'. (Ephesians 1:13-14) In this fourth Church Epistle we see the second of the fundamental building blocks of doctrine contained within the Epistles to the seven Churches which reveal God's finished, completed work, and within this `mystery' revealed we see each individual's position in God's sight! As we have shown, the first fundamental doctrine that each believer needs to fully grasp hold of, and to live according to, is to know our position in our death, burial and resurection in Christ Jesus - as seen in Romans. Now in Ephesians we see our standing through the unfolding of `this mystery, which for long ages past was kept hidden in God' that `God raised us up with Christ': (Ephesians 2:6-10)

" God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, in order that in the coming ages He might show the incomparable riches of His grace, expressed in His kindness to us in Christ Jesus. For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no-one can boast. For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. "

Although it may not be immediately obvious, the titles used by Paul when referring to Jesus undergo a dramatic change, and we need to pay heed to what is being said. As the Holy Spirit outworks the chastening and disciplining that every true believer undergoes in order to bring us to the position in which God the Father sees us, we need to move beyond our death, burial and resurrection (our position) to become mature sons of God, knowing our standing. And in this Epistle we see in the title used of Jesus that He is Christ Jesus, the Anointed and Glorified Christ, seated by the Father `at His right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under His feet and appointed Him to be head over everything for the Church, which is His Body, the fulness of Him who fills everything in every way'. (Ephesians 1:21-23)

Paul, using his knowledge of the religious cults in Ephesus, and knowing by the Holy Spirit that the time had come to make public the `mystery' given to him, sets down the wisdom of God in a way which would be understood by those reading this Epistle who were living out their lives in the heart of Greek culture. The Asiatic cult of Dianna, with its activities rooted in fertility rites and things of the earth, in contrast to the Gnostics with their `higher truth' centered in a pantheon of gods, who ruled in the heavens but were constantly in violent and destructive disagreement with each other, is seen as a parody of the truth of the wisdom of God, which is ` to bring all things in heaven and on earth together under One Head, even Christ and `God placed all things under His feet and appointed Him to be Head over everything for the Church, which is His Body, the fulness of Him who fills everything in every way'. (Ephesians 1:22-23)

As we move deeper into God's revelation given to Paul, we see the depth and magnitude of the purpose of God and of what He intends to be seen in the Church - the Body of Christ, His Beloved Son: (Ephesians 3:10-11)

" His intent was that now, through the Church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to His eternal purpose which He accomplished in Christ Jesus our Lord. "

Paul's concluding prayer in chapter 3 reveals the depth of his understanding of God the Father's `pantheon of gods' - His Family, all brought together under One Head, the risen, glorified Christ Jesus, with His Bride `. . . which is His Body, the fulness of Him who fills everything in every way'. `For this reason', Paul wrote, I kneel before the Father from whom His whole family in heaven and on earth derives its name'. The Greek word here is `Patria' which has a deeper meaning than the word `family' could ever convey. In Greek the word `family' refers to servants and slaves, whereas the Hebrew equivalent has a meaning of people's birth and descent from one father. The Family of God which Paul refers to here is a spiritual family in which the ones who have been `buried in death and raised to new life' in Jesus are now His Body, seated with Him in heavenly places. We catch sight of this `spiritual family' in the first chapter - the `pantheon of God's family', the seven-fold work of God now completed in the Church, the mystery revealed - `far above all rule and authority, power and dominion and every title .. and God placed? all things under His feet and appointed Him to be Head over everything for the Church'. In his prayer Paul gives thanks for the privilege of revealing the last member (that is, the Church) of that spiritual family in this Dispensation . . the fulness of Him who fills everything in every way.

As Paul continues in this foundational Epistle he urges those who read - and as it is an Epistle it is to be read to all the churches in every age - to be aware of the responsibility that every member of the Body has: (Ephesians 4:1-6)

" As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit - just as you were called to one hope when you were called - one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. "

We may not see the truth of these matters outworked in the Church of God but that does not in any way nulify the truth of our standing in Christ Jesus, and as the Holy Spirit has been entrusted with revealing this fact in His Body we have no doubt that before He calls His people to Himself there will be a physical manifestation of the Body of Christ: (3:20-21)

" Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, to Him be glory in the Church and in Christ Jesus throughout all generations, for ever and ever! Amen. "

And so we turn our thoughts to the words of `Paul and Timothy, servants of Christ Jesus. To all the saints in Christ Jesus at Philippi . . ', and in considering the message of this Epistle to the fifth Church we move back into the chastening, disciplining Hand of the Holy Spirit as He brings the Body into the understanding that, `He who began a good work in you will carry it on to completion until the day of Christ Jesus'. (Philippians 1:6) It is said that Paul held the saints in Philippi in great esteem and affection - indeed this affection can be seen throughout this Epistle. Nevertheless, this Epistle can also be seen to be one of reproof, if we consider it as a whole rather than chosing selected verses in order to give comfort to a congregation who are usually already comfortable! Following on, as it does, from the revelation given to Paul of the mystery of the Body of Christ, he now gently chides the Philippians for not having `the mind of Christ' in all their attitudes towards members of the Body. It is generally accepted that this Epistle was written by Paul while he was in prison in Rome, awaiting the time when he would be brought before the Tribunal to plead his case, and this can be seen in verses recorded in the first chapter: (Philippians 1:17-19)

" The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice, for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance. "

Within the context of the complete work of God undertaken by the Holy Spirit in the life of every true believer, and seen in these Epistles to the Seven Churches, we are also near to the end of that complete work, and here in this fifth Church Epistle we gain a deeper understanding of the Grace of God which the believers need to embrace in their attitude to all who are part of the Body of Christ. Paul's words now urge the Philippians to consider the Mind of Christ, who patiently endured, with thanksgiving, the tribulations of the Cross, being sure and certain of the outcome. As Paul continues in chapters two and three, he then gives four examples of the Mind of Christ that should also be our attitude towards members of the Body as we wait patiently for our full deliverance: (Philippians 2:2-4)

" Make my joy complete by being like-minded, having the same love, being one in spirit and purpose. Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. "

First comes the example of Christ Jesus Himself, and Paul records seven perfect examples of Christ's humiliation which led to seven perfect ways in which God raised Him up into complete salvation and glory. Next comes the example of Timothy, who proved himself in his attitude to the Body through service: (Philippians 2:22)

" But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the Gospel. "

Timothy's example is followed by `Epaphroditus, my brother, fellow-worker and fellow-soldier . . . who longs for all of you and is distressed because you heard he was ill and almost died'. Whilst Timothy's attitude was one of service, Epaphroditus' was one of concern. Paul's placing of them in this Epistle was not only to rejoice in the fulness of the Salvation into which they had been baptised, but to show that rejoicing needs to be extended in service and concern towards all who have been baptised into Him, who together form the Body of Christ! Paul's last example is seen in his own attitude: (Philippians 3:4b-14)

" If anyone thinks he has reasons to put confidence in the flesh, I have more; circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the Law, a Pharisee; as for zeal, persecuting the Church; as for legalistic righteousness, faultless. But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in Him, not having a righteousness of my own that comes from the Law, but that which is through faith in Christ - the righteousness that comes from God and is by faith. I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death, and so, somehow, to attain to the resurrection of the dead. Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining towards what is ahead, I press on towards the goal to win the prize for which God has called me heavenwards in Christ Jesus."
His final pleading reproof is towards Euodia and Syntyche, and to other members of the church in Philippi, `whose names are written in the Book of Life. Rejoice in the Lord always. I will say it again; Rejoice! (as we wait for the fulness of our salvation) Let your gentleness be evident to all. The Lord is near.' He then lists the complete work which the Holy Spirit is outworking in all who, like him, wait for the glorious `Coming of the Lord', listing seven examples of the attitude of all true believers to all members of the Body of Christ, leading to a practical outworking of the life of Christ within the Body: (V 8-9)

" Finally, brothers, whatever is true, what ever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things. Whatever you have learned or received or heard from me, or seen in me - put it into practice. And the God of peace will be with you. " In the Epistle `to the saints and faithful brothers in Christ which are at Colosse', we come to the sixth Church's Epistle, the fulness of man's time being made `complete in Christ' through the work of the Holy Spirit. As always during a time of testing, and within the context of waiting, as was set out in the Epistle to the Church at Philippi, there is a constant attack on the mind and emotions, and whereas the Philippians were being tested on their attitudes towards the whole Body of Christ the saints at Colosse were being tested on their trust in the faithfulness of God for their salvation rather than their trust in outward religious ceremonies. And so in this Epistle Paul sets out once again the `fundamental building blocks' of doctrine to remind the believers of the freedom that had been won for them in their new life in Christ Jesus and a reproof for them not to turn again to their outward ceremonies: (Colossians 2:1-8)

" I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally. My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. I tell you this so that no-one may deceive you by fine-sounding arguments. For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is. So then, just as you received Christ Jesus as Lord, continue to live in Him, rooted and built up in Him, strengthened in the faith as you were taught, and overflowing with thankfulness. See to it that no-one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. "

As Paul opens this Epistle we hear again the doctrine expounded in his Epistle to the Romans as he reminds the Colossians of their new life in Christ Jesus: (Colossians 1:3-6)

" We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus and of the love you have for all the saints - the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the Gospel that has come to you. All over the world this Gospel is producing fruit and growing, just as it has been doing among you since the day you heard it and understood God's grace in all its truth. You learned it from Epaphras, our dear fellow-servant, who is a faithful minister of Christ on our behalf, and who also told us of your love in the Spirit. "

He then reminds them of the `mystery' of the Body of Christ, which he had set out so clearly in the Epistle to the Ephesians: (Colossians 1:19-20)

" For God was pleased to have all His fulness dwell in Him (Jesus), and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through His blood, shed on the cross. "

He continues into the second chapter to remind them that to return to outward ceremonies would be to deny the work of salvation that has been completed in the finished work of Jesus: (Colossians 2:8-10)

" See to it that no-one takes you captive through hollow and deceptive philosphy, which depends on human traditions and the basic principles of this world rather than on Christ. For in Christ all the fulness of the Deity lives in bodily form, and you have been given fulness in Christ, who is the Head over every power and authority. "

In this final `character testing' Epistle we see that foundational work of the Holy Spirit which will occur in the life of every true believer who has experienced the new birth in Christ Jesus; `And you have been made complete in Christ who is the head over every power and authority'. Paul finally exhorts the believers to exhibit that love that has been made complete as we wait for our final deliverance when He comes for His own: (Colossians 3:1-15)

" Since, then, you have been raised with Christ, set your hearts on things above where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with Him in glory. Put to death, therefore, whatever belongs to your earthly nature; sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these; anger, rage, malice, slander and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and in all. Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one Body you were called to peace, and be thankful. "

It can only be the `wisdom of God' that in its chronological setting Paul's Epistle to `the church of the Thessalonians in God the Father and the Lord Jesus Christ' is known to be the first of his Epistles to the seven Churches whereas, as we have seen in the closed Canon of Scripture, and in every translation published, the Thessalonian Epistles always appear last. As all Scripture is God-breathed, we must therefore ask the question `Why', for clearly within Paul's Epistle to the Thessalonians there is an important message to be understood. Written towards the end of 52 AD it reveals Paul's joy in writing to them: (1 Thessalonians: 1-10)

" Paul, Silas and Timothy: To the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace and peace to you. We always thank God for all of you, mentioning you in our prayers. We continually remember before our God and Father your work produced by faith, your labour promted by love, and your endurance inspired by hope in our Lord Jesus Christ. Brothers loved by God, we know that He has chosen you, because our Gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction. You know how we lived among you for your sake. You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit. And so you became a model to all the believers in Macedonia and Achaia. The Lord's message rang out from you not only in Macedonia and Achaia - your faith in God has become known everywhere. Therefore we do not need to say anything about it, for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead - Jesus, who resues us from the coming wrath. "

The Thessalonians had received the Gospel with joy and so became `a model to all believers in Macedonia and Achaia' - a church so young in the Lord, but through accepting all that Paul had spoken mature enough to be a model to all believers - giving us understanding as to why in its cannonical setting this Epistle is set at the end of the Epistles to the seven Churches, revealing the complete work of God which He outworked in the maturity of His people in order that `the Lord's message rang out from you not only in Macedonia and Achaia - your faith in God has become known everywhere'. Verse 10 of the first chapter gives us understanding of that maturity which the Lord had outworked, and will continually outwork in this Dispensation of Grace in all who are buried in Christ Jesus. There are no reproofs written here, no chastisements, no disciplining, for maturity has been so completely worked into them by God's Spirit, `to wait for His Son from heaven, whom He raised from the dead - Jesus, who rescues us from the coming wrath'.

As we bring these thoughts on the Epistles to the seven Churches to a close we need only to be reminded of their message. Within these seven Epistles there are three doctrinal ones, each building on the others, leading to the complete work of God:

In Romans we received instruction (doctrine) that `all of us who were baptised into Christ Jesus were baptised into His death . . . (and) just as Christ was raised from the dead through the glory of the Father, we too may live a new life'. (Romans 6:3-4 in part) This is the bedrock of our new life - it needs to be grounded deep into our intellect and spirit that all true believers have been baptised by . . through . . in . . the Holy Spirit into the death of Christ Jesus and raised to new life in Him, and `by Him we cry `Abba, Father'. The Spirit Himself testifies with our spirit that we are God's children'.

In Ephesians we are brought to the understanding that `God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus'. (Ephesians 2:6) The `mystery' spoken of by Paul in his Epistle to the Romans is now fully expounded - the mystery of the Body of Christ . . Jew and Gentile all brought together into one Body: (Ephesians 2:18-22)

" For through Him we both have access to the Father by one Spirit. Consequently, you are no longer foreigners and aliens, but fellow-citizens with God's people and members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief corner-stone. In Him the whole building is joined together and rises to become a holy temple in the Lord. And in Him you too are being built together to become a dwelling in which God lives by His Spirit. "

As the believer grows into this new life in Christ Jesus he now faces the full glory of the good news of his salvation which requires an outworking of that new glorified life as one people . . one Body . . `His Body, the fulness of Him who fills everything in every way'.

" As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit - just as you were called to one hope when you were called - one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. " (Ephesians 4:1-6)

In Thessalonians we are told of the final outcome to the maturing complete work of God in the life of every true believer: (1 Thessalonians 4:16-17)

" For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that we who are still alive and are left will be caught up with them in the clouds to meet the Lord in the air. And so we will be with the Lord for ever. "

Finally we are told to `therefore encourage each other with these words', and in his second Epistle to the Thessalonians Paul continues this steadying encouragement: `Concerning the coming of our Lord Jesus Christ and our being gathered to Him, we ask you, brothers, not to become easily unsettled or alarmed by some prophecy, report or letter supposedly to have come from us': (2 Thessalonians 2:13-17)

" But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth. He called you to this through our Gospel, that you might share in the glory of our Lord Jesus Christ. So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter. May our Lord Jesus Christ Himself and God our Father, who loved us and by His grace gave us eternal encouragement and good hope, encourage your hearts and strenthen you in every good deed and word. "

The three doctrinal foundational Epistles take us from the knowledge of whom we are in Christ, to where we are seated in Christ, to where we shall be for ever with Christ. These three foundational Epistles leading us to the fulness of our new life are set in between four other `testing' Epistles - the first dealing with our carnality and our natural inclinations: `And now I will show you the most excellent way'. In the second of these `testing' Epistles the Holy Spirit is dealing with our reliance on outward religious ceremonies, and Paul patiently works through examples in the Scriptures to reveal the truth of the new life that being `buried with Christ' brings: (Galatians 2:20-21)

" I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself for me. I do not set aside the grace of God, for if righteousness could be gained through the Law, Christ died for nothing. "

Once full understanding has been grasped of the `mystery' revealed of the Body of Christ, little more is required in the two remaining `testing' Epistles of Philippians and Colossians other than to correct our thinking so that `our attitude (towards each other) should be the same as that of Christ Jesus'. `So then, just as you received Christ Jesus as Lord, continue to live in Him, rooted and built up in Him, strengthened in the faith as you were taught, and overflowing with thankfulness'. This, then, is the principal message seen in the cannonical setting of the Epistles to the seven Churches - every true believer entering into salvation through faith in Jesus' finished work begins a probation, a testing of his character, the outcome of which is certain: (Ephesians 1:13-14)

" Having believed, you were marked in Him with a seal, the promised Holy Spirit, who is a pledge guaranteeing our inheritance until the redemption of those who are God's possession - to the praise of His glory. "

This probation brings to completion God's completed work in every believer. It cannot be hurried - it will be thorough and it will lead to all those who trust in Him `to be with the Lord for ever'.

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